________________
340
JAINA THEORIES OF REALITY AND KNOWLEDGE
gives rise to an absolutism which does not recognise the fact that there are other aspects (apekṣaḥ) of truth, in the object, than the one reflected by it.
Schools which build up their systems on the foundation of some single concept or the other, which represents only one facet of the many-sided truth in reality, illustrate this narrow and dogmatic approach.' They are called nirapekṣavādas in contrast to sāpekṣavada which is another name for syādvāda.
Thus whatever the aspect represented by a mode, under the conditional method of sevenfold predication the term 'syat' is an invariable accompaniment of the mode for the very reason that it suggests that the determinate context of the mode is carved out as it were from the indeterminate richness of reality, and the term 'eva' holds forth the determinate context in its clear outline. But it is necessary to note here that the two terms 'syat' and 'eva' need not necessarily be stated explicitly in a modal proposition. They are always logically inherent in the nature of a modal judgment whether or not they are verbally specified."
1. Cf. kartsnyaikadesena ca tattvārthādhigamānupapatteḥ/TSV, p. 142. 2. sarvatra syātkāro'bhyupagantavyaḥ/ NKC, Vol. II, p. 692. 3. Cf. syacchabdaprayoge sarvathaikäntavyavacchedena anekāntapratipatterasambhavat, evakāravacane vivakṣitärthapratipattivat / SBT, p. 30. Cf. also the following ka. by Vidyananda: syācchabdadapyanekāntasämanyasyavabodhane / sabdantaraprayogo'tra visesapratipattaye// TSV, p. 136, kā. 55.
4. samarthyāc ca aprayoge'rtho gamyaḥ syadevakarayoḥ/ Quoted from Siddhiviniścaya Tika in NKC, Vol. II, p. 961, f.n. 6. nanvaprayukto'pi syäcchabdo vastuno'nekāntasvarupatvasamarthyāt pratiyate, sarvatraivakäravat, iti cet satyam / SBT, p. 31. Also: aprayukto'pi sarvatra syatkaro'rthāt pratiyate/ vidhau nişedhe'pyanyatra kusalas cet prayojakaḥ // LTB and NKC thereon, in NKC, Vol. II, p. 692. See also SM (text) p. 143 f. and TSV, p. 137, ka. 56 and the comm. thereon.
